THIS IS AWKA

THE OFFICIAL HISTORY OF AWKA TOWN 

"This is Awka" was published by the Ministry of Information, Enugu (Then Government of Anambra State, with capital at Enugu) before 17/6/1979

Geography

Awka, like most towns in Anambra State, is in the rain forest region with two seasonal climatic conditions: the rainy season and the dry season with short spell of harmattan. The dryness of the hot period of February to May while the wet period of between June and September is very cool. The harmattan which falls within December and February, is a period of scorching cold weather when the atmosphere is generally misty.

There are no major rivers in Awka but there are a number of streams and springs that supply water for household chores to the inhabitants. There are divergences in the composition of the soil, ranging from the rich loamy soil with immense agricultural potentialities in the north and north-east – to the sandy soil in the south and south-west where only corn and vegetables can be gainfully cultivated. But agriculture is not generally practiced on commercial basis but mostly on subsistence level. The land is considerably fertile and such agricultural products like cassava, yam, fruits and vegetables are harvested for local consumption. Awka is however surrounded by agricultural communities that make food available at the Eke Awka market all the year round.

The topography of the area presents a panorama of scenic beauty and it consists of the vast low-lying western and northern plains and the hills which traverse the other parts of the area.

The Old Government Station

According to the Awka community, the history of the Old Government Station which accommodates the infrastructure facilities of the Awka Local Government Headquarters started in 1902 with a family war between Amikwo and Agulu, two leading villages of the Ezi clan. The war which raged for four years became so deadly that Agulu, who could not subdue Amikwo, decided to call in government as an ally to help it subdue Amikwo. The leaders of Agulu village in 1904, approached Major Moorehouse, the head of the Southern Province of the colonial government, which had its headquarters then at Asaba. Major Moorehouse, with his forces, came to Awka in 1905 and camped at the former Oye market in Umuogbu quarters. Instead of siding with any of the warring parties, Major Moorehouse disarmed both parties, and brought the whole of Awka and environs under his administration.

Having established his authority over Awka and environs, Major Moorehouse wanted an area for his permanent station. The Awka community met and decided that in order to cover up the secrets of “long juju” (slave trade business) which was lucratively practiced in Awka during that period, Major Moorehouse should be given a piece of land away from where the natives lived. They showed Moorehouse a place known as “Aguegbe”.

Moorehouse inspected the place and found it suitable and then moved his camp to Aguegbe. Subsequent administrations after Moorehouse based at the place but when the people of Awka and Amawbia started disputing the ownership of the place, Government took it over and called it Old Government Station.

The People

Because of their trade – blacksmithing – the fathers of the present generation of Awka people travelled a lot and were able to come in contact with the outside world and thus learnt early how to socialise and cultivate the habit has been handed down to the younger generation. The Awka man is however crafty and witty, attributes that enables him influence the behaviour of his neighbours of Ugwuoba, Njikoka and some parts of Aguata. This influence is easily identified in the Awka dialect which is widely spoken in those areas.

Perhaps because of the travels of their ancestors or their outgoing nature, the Awka people do not discriminate against strangers, rather they accommodate their strangers elements and are always ready to help in solving their problems. But they do not tolerate evil whether committed by the native or the stranger. Many years ago, the Awka man was known and identified by the blacksmith profession. Though, modern education has changed many things and the Awka man is now found in the white-collar job, the professions and big business, blacksmithing is an occupation that is commonly pursued and it begins early in the lives of men.

Customs

The custom of a people is said to be their life and Awka, this saying has continued to apply despite all efforts by Christian missionaries to change the cultural patterns in a bid to convert the people to the Christian religion.

Although the missionaries who came to Awka ain 1902 succeeded in converting some of the people to Christianity, many remained steadfast to the traditional belief and practice which remain untainted up-till now. Fetish shrines can be seem in villages and these are very much worshipped like before shrines and suspected murderers are made to swear before the murdered person.

Marriage is till very sacred sin the traditions of the Awka people and all traditional rites of marriages must be fully performed by the man before he takes away the bride as wife. Even Christians must perform the traditional rites of marriage before going to the church. But civilization has rendered some marriage rites like fattening extinct. Marriage in Awka therefore signifies responsibility and any unmarried grown-up man in Awka cannot occupy his father’s Obi. The Osu caste system was actively practised in Awka in the olden days but it has grown almost extinct now.

Burial ceremonies are still very much in vogue and they are categorised into first and second Burial ceremonies have their rituals too. Titled men have dignified and privileged status in the society and they are given befitting burial when they die. Children struggle to bury their father or mother well by killing cows and later performing the Mgba-Mmia Ceremony. By killing a cow to bury his father, an Awka man has qualified to be buried with a cow himself.

Titles

Title taking is the greatest tradition cherished and preserved by any Awka man as he will like to be greeted by his title. When you meet an Awka man, he will greet you by your title and he will expect you to return the greeting by his own title.

Title taking has stages in Awka and one can start counting with Igba Agu, which is tracing from which of the dead relations the baby boy or girl incarnated. The man then performs the “Chi” ceremony which qualifies him to be a family or village head. He can then occupy the Obi if it is his turn. After the Chi, the Awka man then performs the Amanwulu. All these minor titles or ceremonies prepare him for higher titles like Ajilija and Ozo.

Ajilija: It is a distinguished, respectable and a class title in Awka and that is why every Awka man aspires to it. Unless a man takes the Ajilija title, he can hardly stand to speak on important issues concerning the affairs to Awka. It is a very expensive title which involves upwards of three to five thousand naira. Ajilija indicates that somebody is of average wealth, responsible and can be reckoned with in the society. A wealthy man can be reckoned with in the society. A wealthy man can initiate as many of his children as possible and if he initiates like five of his sons, he answers Omeise. A fully initiated person is then qualified to wear a cap and to carry a special stool.

Ozo: This is the height title in Awka. It is the most expensive and most dignifying and so it is not common. It takes 28 days or seven native weeks to complete during which time the Ozo initiate feeds the community, especially the Ozo members. After 28 days of one ceremony or the other, the initiate then worships at the Nne-Awka and Nna Awka shrines. He then receives the emblem of authority, and can wear an eagle feather on his red cap and tie a white thread round each leg at the ankles. He is now an authority in Awka and a member of the ruling class. 

Festivals

The Awka community performs many festivals annually and the period of each festival is determined by counting the appearance of the moon so that each native month has its own festivals are: Imo Awka, Ukwu Na IJe and the Otite or Onwa Asa.

Imo Awka is the most popular and most important of the Awka traditional festivals. It is the festival which marks the beginning of the planting season. It is generally performed around May of every year and it lasts 28 days or seven native weeks. Imo Awka is the festival of the male and both the young and the aged take part. It is a masquerade festival during which the youth with their colourful masquerades roam the streets exhibiting youthful exuberance. On the other hand, the aged sit by, recalling their feast in their youthful days on such occasions. The grand finale is the day the whole participants, young and old and the masquerades converge at the Nkwo Imo Awka shrine where the high priest performs some rituals and prays that God gives them favourable weather during the farming season. He also prays for the good health of every Awka man and woman during the year.

Otite, also popularly known as the Onwa Asa, marks the end of the year. It is a festival during which it is expected that every Awka man abroad must come home. It involves feasting too and the highlights is the killing for one’s father a fowl or goat which it ever a man is capable.

Age Grades

Age grouping is an important aspect of Awka culture. Age groups are organised on five-year basis (Ulo-ise) in Awka and they are very active during burial ceremonies. They are also assets in the development programmes like building town halls schools and construction of roads.

An important group in the Awka age grade system is the Isi Ikolobia. The Isi Ikolobia consists of a group of young men who direct the social and cultural activities in each of the 33 quarters in the town. They decide when and how to discard old masquerades for new ones and review cultural dances. They also settle certain village’s disputes. They are indeed forces to be reckoned with in their respective villages.

Social System

Awka was recently accorded an urban status and this is greatly influencing the development and social life of the town, although the village system is still operative, strangers made up of civil servants, businessmen, traders, teachers, university dons, technicians and labourers rent houses and thereby mix up with the native in central Awka where business is carried out. The siting of a college of Education and a campus of the University of Technology also helps to improve the social life of the town.

Although night clubs with resident bands are not existing in Awka like in most urban towns in the country, few good hotels exist where people can go and relax with friends. There are also numerous “beer parlours” for all comers.

There are no time limits for hotel operations but people in Awka do not seem to like keeping late nights. As such before 12 midnight, people are hardly seen in hotels or on the road. There are occasional parties and disco sessions by the young ones during festivals like Christmas or new year.

Traditional Rulers

Historical Pictures